The accompanying noise of the disagreement disturbed and distressed the sick Prophet, causing him to be angry. He rebuked his companions for fighting whilst the Prophet was amongst them, and ordering them to leave his house. He also added to Umar and his camp that he was better than how they portrayed him, in that he was not raving due to his sickness. Because this event occurred on a Thursday, it is called “Raziyat Yawm al Khamis” in books, or the Calamity of Thursday, and it is recorded in all major books of Hadith, like the Saheeh Muslim (Vol 3: 138), Saheeh al Bukhari (Vol 2: 621), and Musnad Ahmad ibn Hanbal (Vol 3: 409, Vol 5: 135), and even in the famous historical treatise Tarikh al Tabari (Vol 3: p 193). However, the interpretation of these events among Muslims is different.
Sunni Muslims seem to hold that all companions of the prophet are free from blame, which is why their scholars defend Umar’s reaction to the Prophet’s words. In Al Minhaj, a commentary of the Hadith by Mohyi ad Din al Nawawi, it is recorded that all the experts of Hadith concurred that this event proved the sagaciousness, foresight and virtue of Umar.
Their reasoning being that Umar disagreed with the Prophet on writing another book because he feared that the Prophet would give instructions to his followers that were very hard, if not nigh impossible, to follow, thus causing them to incur the wrath of God. Al Nawawi also quotes a part of the third verse of the fifth chapter of the Qur’an as proof, wherein God says, “…This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion…, ” thereby asserting that the reason Umar refused was because he did not want to go against the word of God, whereby it was clear that nothing further was needed for salvation and guidance. Adding to that, in Sharh Saheeh Al Bukhari by Mohammad al Uthaimeen, it is written that Umar had a lot of foresight and he could see clearly what the outcome of having such a book, which could essentially compete with the Qur’an, would have on Islam and Muslims.
The commentator also states that even if Mohammad wanted to dictate legislative rules, then Qur’an, by virtue of being God’s own words, would be a much better code thereof. Further, had Mohammad been interested in appointing successors, then it was indeed God’s own will that Umar disagreed, as that caused Abu
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